在本篇的第二部分，本章通过历史的教训继续展开论述，提到了人类早期的各个民族，以及他们对神圣指引的态度。我们可以看到，这一故事反复出现。事实上，在麦加坚持不信、敌视穆罕默德先知ﷺ的人，似乎正是那些曾经迷失的古代民族的后裔。本章提及了这些古代民族的结局，向阿拉伯的不信者呈现了一些历史事件，供他们反思；同时也向信士们保证：那曾经从未离弃古代信士的神圣庇护，也不会辜负他们。

In this second part, the sūrah picks up the lessons of history as it mentions communities going back to the early days of humanity and their attitudes towards divine guidance. We find the story frequently repeating itself. Indeed, the people who persisted in disbelief in Makkah, taking a hostile attitude to the Prophet Muĥammad (peace be upon him), appear to be an offshoot of those earlier communities that went astray. The fates of those earlier communities are mentioned, putting before the Arab unbelievers certain historical events for them to reflect upon as also to reassure the believers that divine care, which never deserted the believers of old, would also not fail them.

该章简要叙述了努哈（诺亚）、易卜拉欣（亚伯拉罕）、伊斯马仪（以实玛利）和易司哈格（以撒）、穆萨（摩西）和哈伦（亚伦）、伊利亚斯（以利亚）、鲁泰（罗得）和优努斯（约拿）的故事。其中对易卜拉欣和伊斯马仪的故事着墨更多，因为它向我们呈现了至高信仰与牺牲的典范，显示了真正顺从真主旨意的本质。这一段故事在《古兰经》的其他地方并未提及。这些故事共同构成了整段经文。

The sūrah gives brief accounts of Noah, Abraham, Ishmael and Isaac, Moses and Aaron, Elijah, Lot and Jonah. It dwells more on Abraham’s and Ishmael’s story as it puts before us an example of supreme faith and sacrifice showing us the nature of true surrender to God’s will. This particular episode is not mentioned anywhere else in the Qur’ān. Together, these stories make up the entire passage.

他们发现祖先迷失在歧途中,便急忙步其后尘。在他们之前,古代的大多数人也曾迷失,尽管我已派遣警告者到他们中间。你看看那些受过警告的人,最终落得怎样的下场。唯有真主的忠仆除外。

They found their forefathers astray, and rushed to follow in their footsteps. Most of the people of old went astray before them; although We had sent them warners. Behold what happened in the end to those that had been warned. Not so God’s true servants.

（第69-74节）

(Verses 69-74)

这些人执迷于错误之中，但同时他们只是在追随他人的脚步，不加思考，也不反省。他们急于效仿父辈的做法，从不抓住机会去质疑或审视："他们发现自己的祖先迷失了方向，便急忙追随他们的足迹。"（第69-70节）他们自己和他们的父辈都是迷失的例子，此前的大多数民族也是如此："在他们之前，古时的大多数人已经迷失。"（第71节）然而，他们确实受到过警告，却置之不理："尽管我已向他们派遣了警告者。"（第72节）这最终导致了什么？与接受警告、信奉正道的结果相比，不信者的态度带来了怎样的结局？接下来的故事将对此加以说明。随后的经文只是对即将到来之事的预告："你看看那些受过警告的人最终遭遇了什么。至于神真正的仆人，则不然。"（第73-74节）

These people are hardened in following error, but at the same time they are simply following the footsteps of others, without thinking or reflection. They rush to follow their fathers’ lead taking no opportunity to question or examine: “They found their forefathers astray, and rushed to follow in their footsteps.” (Verses 69-70) Both they and their fathers are examples of going astray, which was also the case of the majority of earlier communities: “Most of the people of old went astray before them.” (Verse 71) Yet they did receive warnings, but paid no heed: “although We had sent them warners.” (Verse 72) What did this lead to in the end? What was the outcome of the unbelievers’ attitude, as compared with the outcome of heeding the warnings and accepting the faith? This is shown in the stories that follow. The verses that ensue serve as a mere announcement of what is to come: “Behold what happened in the end to those that had been warned. Not so God’s true servants.” (Verses 73-74)

第一个故事是努哈（Noah）的故事，但这里的叙述只简略地提到了结局，着重强调了真主对祂忠诚仆人的眷顾： Wait, I must follow the rules: "God" should be written as the Chinese word for God, not Allah. Also the translation shouldn't include the Arabic name Noah; the rule says prophets keep names in usual Chinese form, e.g. Noah is 努哈 in Chinese Muslim usage. Better to use 诺亚 (common Chinese form). And "God" → 真主 is a Chinese Muslim term for God; the rules say write the Chinese word for God. 真主 is the word for God in Chinese Islamic texts; 上帝 is more general. I'll use 真主. Remove the parenthetical and the stray text. 第一个故事是诺亚的故事，但这里的叙述只简略地提到了结局，着重强调了真主对祂忠诚仆人的眷顾。

The first story is Noah’s, but the account here dwells only briefly on the outcome, highlighting the care God took of His true servants:

努哈向我呼求，我是最善于应答祈祷的。我使他和他的家人脱离了巨大的苦难；我使他的后裔成为幸存者。我使后世的人们都称赞他：愿平安降临努哈，在万世之中！我就这样报酬行善的人。他确是我的信仰的仆人之一。然后，我使其余的人都溺毙了。（第75至82节）

Noah cried to Us, and We are the best to answer prayer: We saved him and his household from great distress; and caused his offspring to be the survivors. We caused him to be praised by later generations: Peace be upon Noah in all the worlds! Thus do we reward those who do good. He was truly one of Our believing servants. Then We caused the others to drown. (Verses 75-82)

该章随后描绘了易卜拉欣(Abraham)故事中的两段主要情节。第一段讲述他在族人中倡导信仰、捣毁他们的偶像，随后族人企图杀害他，而真主救了他。这段情节在其他章中也有叙述。然而，第二段情节仅在此处提及：它讲述了易卜拉欣的梦、他的献祭，以及真主如何赦免了他的儿子。这个故事叙述详尽，分阶段地描绘了各个阶段与态度，风格极为精妙而富有感染力。它展示了对真主顺服、献身与自我交付的最崇高典范：

The sūrah then depicts two of the main episodes from Abraham’s story. The first shows him advocating faith among his people and destroying their idols, followed by their attempt to kill him and God saving him. This episode is also described in other sūrahs. The second episode however, is only mentioned here. It speaks of Abraham’s dream, his sacrifice and how God released his son. This story is given in detail, speaking of stages and attitudes in a remarkably fine and effective style. It shows the most sublime example of obedience to God, sacrifice and self surrender:

在追随他道路的人中，有易卜拉欣。他怀着纯净的心归向他的主。他对自己的父亲和他的族人说：你们所崇拜的是什么？你们舍弃真主，选择虚假的神明吗？那么，你们认为全世界的主会怎样对待你们呢？（第83至87节）

Among those who followed his way was Abraham. He turned to his Lord with a sound heart. He said to his father and his people: What is this that you worship? Do you choose false deities instead of God? What, then, do you think of the Lord of all the worlds? (Verses 83-87)

因此，这段故事从努哈过渡到易卜拉欣，表明二人在信仰及其传播上有着紧密的联系。尽管两人相隔很长的时间，易卜拉欣仍被认为属于努哈的群体。尽管如此，他们共同遵循着同样的神圣律法与同样的使命。

Thus the story opens, moving from Noah to Abraham and making it clear that they were related in faith and its advocacy. Thus Abraham is said to belong to Noah’s community despite the long time gap between them. Nonetheless they shared the same divine constitution and message.

亚伯拉罕在此体现出的品质是他健全的心，这使他成为真正有信仰、良心清明的人："他带着健全的心归向他的主。"（第84节）

Abraham’s quality highlighted here is his sound heart, which makes him a man of true faith and clear conscience: “He turned to his Lord with a sound heart.” (Verse 84)

这是一幅完全顺服的图景，体现在易卜拉欣转向他的主的行为中。形容词"纯正"（sound）的运用给人以清晰的印象，同时既简明又明白，并带有纯洁、真诚和坦率行事的强烈意涵。

This is an image of complete submission as represented in Abraham’s turning to his Lord. Use of the adjective ‘sound’ gives clear impressions, and at the same time it is easy and clear, giving strong connotations of purity, sincerity and straightforward behaviour.

因为心地纯正，易亚伯拉罕对其族人的习俗心存异议。这源于他健全的理智，凡与人的本性相悖的观念或行为，他都无法接受："他对他的父亲和他的族人说：你们所崇拜的是什么？你们舍弃真主而选择虚假的神明吗？那么，你们对万世的主有何看法？"（第85至87节）当他看到他们崇拜雕像和偶像时，便不以为然地问道："你们所崇拜的是什么？"你们所崇拜的这东西，不配你们如此行事。事实上，这种崇拜中毫无真理的踪迹，它纯属虚妄："你们舍弃真主而选择虚假的神明吗？"（第86节）你们对真主的认识究竟是怎样的？它是否如此低下，以至于人的本性一见便心生厌恶？"那么，你们对万世的主有何看法？"（第87节）

Because he had a sound heart, Abraham took exception to the practices of his people. This was motivated by his sound sense which recoiled from any idea or behaviour that conflicted with essential human nature: “He said to his father and his people: What is this that you worship? Do you choose false deities instead of God? What, then, do you think of the Lord of all the worlds?” (Verses 85-87) As he saw them worshipping statues and idols, he disapprovingly asked: ‘What is this that you worship?’ This thing that you worship is not worthy of what you do. In fact, there is no trace of truth in such worship: it is sheer falsehood: “Do you choose false deities instead of God?” (Verse 86) What concept do you have of God? Is it so low that human nature looks with abhorrence at its first sight? “What, then, do you think of the Lord of all the worlds?” (Verse 87)

本章接着讲述易卜拉欣的第二段经历。他从火中获救之后，便结束了生命中的那一章，开始新的阶段："易卜拉欣说：'我要去我的主那里，他必会引导我。'"（第99节）他的话表明，这是一次迁徙，既是心灵上的，也是身体上的。他舍弃了一切：父亲、家人、家园、族人和土地，把这些全都抛在身后，怀着无所挂碍的心去往他的主那里。他由此把自己交托给他的主，确信主会赐予他引导与照护，使他走上正路。这是从一种境况到另一种境况的迁徙，舍弃了所有的联系与纽带，转而依靠那唯一纯净而坚固的联系。他的话语表达了完全的信仰与毫无保留的顺服。

The sūrah moves on to the second episode it relates of Abraham’s history. After he was saved from the fire, he closed that chapter of his life to begin a new phase: “And Abraham said I will go to my Lord: He is sure to guide me.” (Verse 99) His words indicate that he was migrating, this in both a mental and physical sense. He was abandoning everything: his father, family, home, people and land, leaving them all behind and going to his Lord, free of all concerns. He thus surrendered himself to his Lord, assured that He would give him guidance and care, setting him on the right path. It is a migration from one state to another, abandoning all ties and bonds in favour of one bond that remains pure and strong. His words express complete faith and unqualified surrender.

在那之前，易卜拉欣没有子嗣。他离开了自己的亲族、朋友，以及一切熟悉的事物。不言而喻，他与那些把他投入火中的人之间的关系彻底破裂了。因此，他前往他的主那里，祈求祂赐给他信仰坚定的后代："我的主啊！求你赐给我一个善良的儿子。"（第100节）真主应允了祂这位忠诚仆人的祈祷："我们向他报喜，说他将有一个坚忍的儿子。"（第101节）这个儿子很可能就是易司马仪，这从他的生平事迹以及这一章经文本身都能清楚地推断出来。事实上，我们可以在他的少年时代看到他坚忍的印记。我们也可以想象，易卜拉欣在他作为陌生人的新居所里，听到这个被真主称为"坚忍之子"的儿子降生时所感到的喜悦。现在，我们应当来审视易卜拉欣生平事迹所体现的那种崇高品格，并从中领悟真主至高无上为穆斯林群体所昭示的深刻教训。

Until that moment, Abraham was without children. He had left behind his relations, friends and all that was familiar to him. Needless to say, his relations with those who threw him in the fire suffered a final breakdown. Therefore, he went to his Lord, praying to Him to grant him believing offspring: “Lord! Grant me a righteous son.” (Verse 100) And God answered his true servant’s prayer: “We gave him the happy news that he will have a forbearing son.” (Verse 101) The son was most probably Ishmael, as clearly inferred from his life story and from the sūrah itself. Indeed, we can see the mark of his forbearance in his youth. We can also imagine the delight experienced by Abraham in his new abode, where he was a stranger, at the birth of this son described by God as a ‘forbearing son.’ It is time for us now to look at the glorious attitude that Abraham’s life story represents, drawing from it an inspiring lesson as presented by God Almighty to the Muslim community.

当那男孩长到能够与父亲一同工作时,易卜拉欣说:"我的儿子啊!我在梦中看见自己必须宰你。你看看你的意见如何。"他说:"父亲啊!你就奉命行事吧。如果真主愿意,你会发现我是忍耐的人。"(第102节)

When the boy was old enough to work with his father, Abraham said: My son! I have seen in a dream that I must sacrifice you. Tell me, then, what you think.’ [ashmael ] said My father.! Do as you are bidden, and, God willing, you will find me to be patient in adversity.’ (Verse 102)

信仰能不产生什么作用呢？我们在此看到易卜拉欣在晚年时，远离故土，离开了他的家乡和族人，孤身身处异乡，却被赐予了一个孩子。

真主见证了易卜拉欣和易斯玛仪两人所表现出的诚意,并认为他们已经完成了所有应尽的义务:

God witnessed the sincerity shown by both Abraham and Ishmael, and He considered them to have fulfilled all that was required of them:

我们呼唤他:"易卜拉欣啊!你确已应验了那个梦。"我们就这样报酬行善的人。这确是一场明显的考验。我们用一只重大的牲畜赎回了[以斯玛仪]。(第104-107节)

We called to him: Abraham! You have already fulfilled the dream.’ Thus do We reward those who do good. All this was indeed a momentous trial. We ransomed [Ishmael] with a noble sacrifice. (Verses 104-107)

你已经完成了所有应尽的责任。真主对祂的仆人别无所求，只求他们全然顺服于祂，使他们心中没有任何他们认为过于珍贵、不肯舍弃的事物，即便是独生子，或是自己的生命。易卜拉欣啊，你已经做到了这一点，怀着笃定与欣然接受，献上了一切你所珍爱的。剩下的只是血肉之躯，而血肉之躯可以被任何血肉之躯所替代。于是，真主以一份伟大而尊贵的牺牲，赎回了这位已经顺服祂旨意的年轻人。据传，那牺牲是一只公羊，依真主的旨意，易卜拉欣发现它已经准备好了，他便以这只公羊代替伊斯玛仪进行了宰牲。

You have indeed fulfilled all you needed to fulfil. God wants nothing from His servants other than that they submit themselves to Him totally, so that they have nothing which they consider too dear or too precious to give up, not even an only son, or their own lives. You, Abraham, have done this, offering everything dear, with certainty and acceptance. What was left was flesh and blood, which could be substituted by any type of flesh and blood. Thus, God ransomed this young man who had submitted himself to His will by a great and noble sacrifice. It is reported that the sacrifice was a ram which Abraham found ready by God’s will and that he sacrificed this ram in place of Ishmael.

亚伯拉罕随后被告知："我这样报酬行善的人。"（第105节）我们报酬他们的方式是：选择他们接受这样的考验，引导他们的心智与内心提升到所需的境界，在他们完成考验时给予帮助，然后赐予他们应得的报酬。

Abraham was then told: “Thus do We reward those who do good.” (Verse 105) We reward them by choosing them for such a test, directing their minds and hearts to rise to the necessary level, helping them in such fulfilment and then giving them the reward they deserve.

正是为了纪念这一伟大事件——它象征着真正的信仰与对真主的顺从——穆斯林才庆祝宰牲节，即阿杜哈节（al-Adĥā）。这一事件也为穆斯林社会提供了一个参照点，使其认识到自己的始祖易卜拉欣（Abraham），穆斯林所遵循的信仰正是他的信仰，穆斯林的谱系也可追溯至他。由此，穆斯林社会理解了自身信仰的本质：以完全接纳与安然笃定的态度，顺服神的旨意。他们永远不需要问神为什么。一旦明白神的要求，他们便毫不迟疑地遵从其命令。他们倾尽所有，毫不保留，也不选择某种特定的方式或形式来献祭，只是按照神的吩咐去做。穆斯林社会也知道，神并不愿意让他们承受过重的考验，也不愿使他们陷入困苦。神所需要的只是：穆斯林应当准备好奉献所被要求奉献的一切，以完全的顺从和投入，毫不迟疑。一旦他们证明了这种全然的奉献，神便会免去他们的牺牲与痛苦。神会认定他们已尽了本分，并因此予以奖赏，以他们所献出的代替其牺牲，并尊崇他们，正如神尊崇他们的先祖易卜拉欣那样。

It is to commemorate this great event which serves as a symbol of true faith and submission to God that Muslims celebrate the `Īd of Sacrifice, or al-Adĥā. This event serves as a reference point for the Muslim community to know their first father, Abraham, whose faith it follows and to whom it traces its ancestry. It thus understands the nature of its faith, based on submission to God’s will with perfect acceptance and reassurance. It will never need to ask God why. It will never hesitate to do His bidding, once it realizes what He wants of it. It gives its all, withholding nothing, and choosing no particular way or form of offering. It simply does what He bids it to do. The Muslim community also knows that God does not wish to overburden it with the test, nor put it to hardship. All He needs is that Muslims should be ready to give whatever they are required to give, in full obedience and commitment, without hesitation. Once they prove such complete dedication, He will remove the need for their sacrifice and pain. He will consider that they have fulfilled their duty and reward them for that, replacing their sacrifice and honouring them as He honoured their father, Abraham.

亚伯拉罕和以撒的后代包括穆萨和哈伦。

The descendants of Abraham and Isaac included Moses and Aaron:

我们也曾恩赐穆萨和哈伦，拯救他们和他们的民众脱离巨大的苦难；我们援助他们，使他们获得胜利。

We also bestowed Our favour on Moses and Aaron; We saved them and their people from great distress; We gave them support, so that it was they who achieved victory.

我赐予他们那部阐明一切的经典，引导他们走上正路，使后世之人对他们称颂：愿平安降临穆萨和哈伦！我如此报答行善的人。他们二人都是我信道的仆人。（第114-122节）

We gave them the Scripture which made things clear; We guided them to the right path; We caused them to be praised by later generations: Peace be upon Moses and Aaron! Thus do We reward those who do good. Both were among Our believing servants. (Verses 114-122)

这里我们只看到了穆萨和哈伦故事的一瞥，着重说明真主赐予他们的恩惠：首先是他们被选中传达祂的讯息；其次是祂拯救了他们和他们的people脱离巨大的苦难，这一点在其他章中有详细叙述。真主赐予他们的恩惠还包括战胜了他们的敌人法老及其族人，赐予他们经典，并引导他们走上正道。很明显，真主只引导那些信仰祂的人走上这条正道。祂还确保他们会受到后世的赞颂。

Here we only have a glimpse of the story of Moses and Aaron, highlighting God’s favours bestowed on them first in being chosen to deliver His message, then in saving them and their people from great distress, which is recounted in detail in other sūrahs. God’s favours on them also included their victory over their enemies, Pharaoh and his people, as also giving them the Scriptures and guiding them to the right path. It should be clear that God guides to this right path only those who believe in Him. He further ensured that they would be praised by future generations.

本段以真主对穆萨和哈伦的问候与平安祝福作结。同样地，这里再次提到了行善者所获得的报酬类型，以及信仰的伟大价值，信士也因信仰而受到尊崇。

This glimpse concludes with a greeting and blessing of peace from God to Moses and Aaron. Again the type of reward given to those who do good and the great value of faith, for which believers are held in honour, is repeated here.

与此类似，这里也提到了《旧约》中所载先知以利亚的故事的一个片段。以利亚是派往叙利亚人民中的使者，当地人崇拜一尊名为巴力的偶像。黎巴嫩的巴勒贝克古城遗址中，至今仍保留着这种崇拜的痕迹：

A similar glimpse of the story of Elijah, a prophet mentioned in the Old Testament, is given here. Elijah was a messenger to people in Syria who worshipped a statue called Baal. The ruins of the city of Baalbek in Lebanon retain traces of such worship:

以利亚也是我的使者之一。当时他对他的民众说:“你们难道不敬畏真主吗?你们怎能祈求巴力,而舍弃最优秀的创造者——真主,你们的主,也是你们先祖的主呢?”但他们却说他撒谎。因此,他们必定会被带去受惩罚。唯独真主的忠诚仆人除外。我使后世的人们赞颂他:愿平安降临在以利亚身上!我就是这样报酬行善的人。他确是我信道的仆人之一。(第123-132节)

Elijah too was one of Our messengers. He said to his people: ‘Have you no fear of God? How can you invoke Baal and forsake the best of creators, God, your Lord and the Lord of your forefathers?’ But they accused him of lying. Therefore, they will certainly be brought [for punishment]. Not so God’s true servants. We caused him to be praised by later generations: Peace be upon Elijah! Thus do We reward those who do good. He was truly one of Our believing servants. (Verses 123-132)

这些关于先前使者历史的片段中，最后一个涉及约拿。

The last of these glimpses from the history of earlier messengers concerns Jonah:

{ yūnus yě shì wǒ de shǐzhě zhī yī。 tā lí qù le, chéng shàng zǎi mǎn huò wù de chuán。 tāmen chōu qiān, tā bèi chōu zhòng le。 yú jiāng tā tūn le xià qù, yīn wéi tā yǒu guò。 ruòfēi tā shì zàn yǒng zhēn zhǔ zhī rén, tā jiù huì yī zhí dāi zài yú fù zhōng, zhídào fù huó rì。 wǒmen jiāng tā chū rǔ yú huāngpì de hǎi àn shàng, tā bìng ruò bù kān; wǒmen yòu shǐ yī kē nán guā shù zài tā shàng fāng shēngzhǎng。 suíhòu wǒmen jiāng tā dài wǎng shí wàn huò gèng duō rén de shèqū。 tāmen xiāngxìn le, suǒyǐ wǒmen ràng tāmen zài yīduàn shíjiān nèi xiǎng shòu shēnghuó。}

Jonah too was one of Our messengers. He deserted, going on the laden ship. They cast lots, and he was the one who lost. The whale swallowed him, for he was to blame. Had he not been of those who truly glorified God, he would have remained in the whale’s belly till Resurrection Day. We caused him to be cast out, sick, on a barren shore, and caused a gourd tree to grow over him. Then We sent him to la community of] one hundred thousand or more. They believed, so We let them enjoy life for a while.

（第139–148节）

(Verses 139-148)

《古兰经》没有提及约拿的民众居住在何处，但人们理解他们当时离海不远。传闻说，约拿因为他的民众持续否认他的信息以及其中所阐明的真理而深感沮丧。他警告他们将临的真主的惩罚，随后便怀着愤怒离开了他们。他的愤怒使他来到海岸，在那里登上了一艘满载货物的船。船行至大海中央时，遭遇了猛烈的风暴。当时人们普遍认为，这样的灾难表明乘客中必定有人触怒了真主。为了让船能够抵御风暴，那个人必须被抛入海中。于是他们抽签，结果约拿抽中了。尽管他们知道他是一个德行高尚、敬畏真主的人，抽签的结果仍然被确认。于是他们把他抛进了海里，或者他本人跳了下去。

The Qur’ān does not mention where Jonah’s people lived, but it is understood that they were not far from the sea. Reports tell us that Jonah was frustrated by his people’s continued denial of his message and the truth it made clear. He warned them against God’s impending punishment, and then abandoned them in anger. His anger led him to the sea-shore, where he boarded a laden ship. When the ship was in the middle of the sea, it was hit by a raging storm. It was widely believed at that time that such a disaster signalled that among the passengers there must be someone who had incurred God’s anger. For the ship to withstand the storm that person had to be thrown overboard. They, thus, drew lots and Jonah was the one who lost. Although they knew him to be a virtuous and God-fearing man, the drawing of his lot was confirmed. Therefore, they threw him into the sea, or he might have jumped himself.

然而，他被鲸鱼吞下，这是他应受的谴责，因为他离弃了真主交给他的使命，在未得到真主许可之前，便怀着愤怒离开了自己的民众。当他在鲸鱼腹中感到极度的痛苦时，他赞颂真主，并祈求真主的宽恕，说自己是不义地亏待了自己。

Nonetheless, he was swallowed by the whale, deserving of blame, because he had abandoned the assignment God had given him, leaving his people in anger before seeking God’s permission. When he felt acute distress inside the whale’s belly, he glorified God and prayed for His forgiveness, stating that he had wronged himself.